document_title: Bonding in solids

question_text: what force exists between atoms of metals that yield properties similar to ionic compounds

text: Bonding in solids

text: Basic classes of solids[edit]

text: Network covalent solids[edit]

text: A network covalent solid consists of atoms held together by a network of covalent bonds (pairs of electrons shared between atoms of similar electronegativity), and hence can be regarded as a single, large molecule. The classic example is diamond; other examples include silicon,[3] quartz and graphite.

text: Properties[edit]

text:
High strength
High elastic modulus
High melting point
Brittle

text: Their strength, stiffness, and high melting points are consequences of the strength and stiffness of the covalent bonds that hold them together. They are also characteristically brittle because the directional nature of covalent bonds strongly resists the shearing motions associated with plastic flow, and are, in effect, broken when shear occurs. This property results in brittleness for reasons studied in the field of fracture mechanics. Network covalent solids vary from insulating to semiconducting in their behavior, depending on the band gap of the material.

text: Ionic solids[edit]

text: A standard ionic solid consists of atoms held together by ionic bonds, that is by the electrostatic attraction of opposite charges (the result of transferring electrons from atoms with lower electronegativity to atoms with higher electronegativity). Among the ionic solids are compounds formed by alkali and alkaline earth metals in combination with halogens; a classic example is table salt, sodium chloride.

text: Ionic solids are typically of intermediate strength and extremely brittle. Melting points are typically moderately high, but some combinations of molecular cations and anions yield an ionic liquid with a freezing point below room temperature. Vapour pressures in all instances are extraordinarily low; this is a consequence of the large energy required to move a bare charge (or charge pair) from an ionic medium into free space.

text: Metallic solids[edit]

text: Metallic solids are held together by a high density of shared, delocalized electrons, resulting in metallic bonding. Classic examples are metals such as copper and aluminum, but some materials are metals in an electronic sense but have negligible metallic bonding in a mechanical or thermodynamic sense (see intermediate forms). Metallic solids have, by definition, no band gap at the Fermi level and hence are conducting.

text: Solids with purely metallic bonding are characteristically ductile and, in their pure forms, have low strength; melting points can be very low (e.g., Mercury melts at 234 K (−39 °C). These properties are consequences of the non-directional and non-polar nature of metallic bonding, which allows atoms (and planes of atoms in a crystal lattice) to move past one another without disrupting their bonding interactions. Metals can be strengthened by introducing crystal defects (for example, by alloying) that interfere with the motion of dislocations that mediate plastic deformation. Further, some transition metals exhibit directional bonding in addition to metallic bonding; this increases shear strength and reduces ductility, imparting some of the characteristics of a covalent solid (an intermediate case below).

text: Molecular solids[edit]

text: A classic molecular solid consists of small, non-polar covalent molecules, and is held together by London dispersion forces (van der Waals forces); a classic example is paraffin wax. These forces are weak, resulting in pairwise interatomic binding energies on the order of 1/100 those of covalent, ionic, and metallic bonds. Binding energies tend to increase with increasing molecular size and polarity (see intermediate forms).

text: Solids that are composed of small, weakly bound molecules are mechanically weak and have low melting points; an extreme case is solid molecular hydrogen, which melts at 14 K (−259 °C). The non-directional nature of dispersion forces typically allows easy plastic deformation, as planes of molecules can slide over one another without seriously disrupting their attractive interactions. Molecular solids are typically insulators with large band gaps.

text: Solids of intermediate kinds[edit]

text: The four classes of solids permit six pairwise intermediate forms:

text: Ionic to network covalent[edit]

text: Covalent and ionic bonding form a continuum, with ionic character increasing with increasing difference in the electronegativity of the participating atoms. Covalent bonding corresponds to sharing of a pair of electrons between two atoms of essentially equal electronegativity (for example, C–C and C–H bonds in aliphatic hydrocarbons). As bonds become more polar, they become increasingly ionic in character. Metal oxides vary along the iono-covalent spectrum.[4] The Si–O bonds in quartz, for example, are polar yet largely covalent, and are considered to be of mixed character.[5]

text: Metallic to network covalent[edit]

text: What is in most respects a purely covalent structure can support metallic delocalization of electrons; metallic carbon nanotubes are one example. Transition metals and intermetallic compounds based on transition metals can exhibit mixed metallic and covalent bonding,[6] resulting in high shear strength, low ductility, and elevated melting points; a classic example is tungsten.

text: Molecular to network covalent[edit]

text: Materials can be intermediate between molecular and network covalent solids either because of the intermediate organization of their covalent bonds, or because the bonds themselves are of an intermediate kind.

text: Intermediate organization of covalent bonds:

text: Regarding the organization of covalent bonds, recall that classic molecular solids, as stated above, consist of small, non-polar covalent molecules. The example given, paraffin wax, is a member of a family of hydrocarbon molecules of differing chain lengths, with high-density polyethylene at the long-chain end of the series. High-density polyethylene can be a strong material: when the hydrocarbon chains are well aligned, the resulting fibers rival the strength of steel. The covalent bonds in this material form extended structures, but do not form a continuous network. With cross-linking, however, polymer networks can become continuous, and a series of materials spans the range from Cross-linked polyethylene, to rigid thermosetting resins, to hydrogen-rich amorphous solids, to vitreous carbon, diamond-like carbons, and ultimately to diamond itself. As this example shows, there can be no sharp boundary between molecular and network covalent solids.

text: Intermediate kinds of bonding:

text: A solid with extensive hydrogen bonding will be considered a molecular solid, yet strong hydrogen bonds can have a significant degree of covalent character. As noted above, covalent and ionic bonds form a continuum between shared and transferred electrons; covalent and weak bonds form a continuum between shared and unshared electrons. In addition, molecules can be polar, or have polar groups, and the resulting regions of positive and negative charge can interact to produce electrostatic bonding resembling that in ionic solids.

text: Molecular to ionic[edit]

text: A large molecule with an ionized group is technically an ion, but its behavior may be largely the result of non-ionic interactions. For example, sodium stearate (the main constituent of traditional soaps) consists entirely of ions, yet it is a soft material quite unlike a typical ionic solid. There is a continuum between ionic solids and molecular solids with little ionic character in their bonding.

text: Metallic to molecular[edit]

text: Metallic solids are bound by a high density of shared, delocalized electrons. Although weakly bound molecular components are incompatible with strong metallic bonding, low densities of shared, delocalized electrons can impart varying degrees of metallic bonding and conductivity overlaid on discrete, covalently bonded molecular units, especially in reduced-dimensional systems. Examples include charge transfer complexes.

text: Metallic to ionic[edit]

text: The charged components that make up ionic solids cannot exist in the high-density sea of delocalized electrons characteristic of strong metallic bonding. Some molecular salts, however, feature both ionic bonding among molecules and substantial one-dimensional conductivity, indicating a degree of metallic bonding among structural components along the axis of conductivity. Examples include tetrathiafulvalene salts.


document_title: Emma Snyder

question_text: who played emma snyder on as the world turns

root

text: Emma Snyder

text:
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tag: table

text:
Emma Snyder

As the World Turns character

Portrayed by
Kathleen Widdoes

First appearance
July 1985

Last appearance
June 29, 2010

Profile

Occupation
Farmer

Residence
The Snyder Farm
RR#2, Box 600
Luther's Corners, IL 61324

[show]Family

Spouse
Harvey Snyder

Sons

Seth Snyder
Caleb Snyder
Holden Snyder

Daughters

Ellie Snyder
Meg Snyder

Adoptive daughters
Iva Snyder

Grandchildren
Lily Walsh (adoptive)
Rose D'Angelo (adoptive)
MJ Dixon (adoptive)
Abigail Williams
Noel Snyder (adoptive)
Aaron Snyder
Luke Snyder (adoptive)
Faith Snyder
Natalie Snyder
Ethan Snyder

text: Emma Snyder is a fictional character on the American soap opera As the World Turns. The character was originated in 1985 by actress Kathleen Widdoes, who continued to appear on the program until June 29, 2010.

tag: p

text: Character history[edit]

text: Emma Snyder raised five children alone after the untimely death of her husband. A farm girl, Emma ran the Snyder farm (originally her family's farm) single-handedly. By the time her kids were practically grown though, the farm had fallen on hard times and was in danger of being foreclosed. At this time, only Emma’s youngest children, Holden and Meg were living at home. To help his mother, Holden began working as a stable boy for the wealthy Lucinda Walsh and ended up meeting her teenage daughter Lily, who ended up in a rivalry with Meg over Dusty Donovan. While trying to help her children sort out their romantic lives, Emma was still mourning the loss of her oldest daughter, Iva, who ran away at the age of thirteen. Emma could never understand why Iva ran away and why, now fifteen years later, she’d never heard from her. Later, who showed up at Emma's doorstep but Iva? However, Emma was still hurt that Iva had never contacted the family and wasn’t quick to receive her back into the family. She was, however, very accepting of Lily Walsh and warmly welcomed her to stay at the farm, despite Lucinda’s disapproval. A year later, Emma and everyone else, learned the secret that caused Iva to run away years earlier. Apparently, while visiting her aunt and uncle in Kansas, a thirteen year old Iva was raped by her cousin, Josh. Upon learning she was pregnant, Iva ran off to Chicago to a home for unwed mothers where she gave birth to a daughter. That daughter was none other than Holden’s girlfriend, Lily! While everyone was concerned that Holden was in love with his niece, Emma revealed some secrets of her own. First, the Snyders adopted Iva since her biological family, Carpenters, was too poor to take care of her. In addition, Josh was not Henry Snyder’s biological son, which meant that Holden and Lily were not really related at all.

text: Soon after, Emma’s oldest child, Seth, returned home. An aspiring writer, Seth decided to forgo his dream in order to help his mother run the farm. Meanwhile, the remaining Snyder children, Caleb and Ellie, arrived from Chicago and became embroiled in their own intrigue. Throughout it all, Emma remained a stabilizing influence and gave her children unconditional support and love. While her children’s love lives were complicated, Emma’s was fairly simple. Having not dated since her husband died decades earlier, Emma finally accepted the attention of Dr. John Dixon. At the same time, the wealthy Cal Stricklyn (Josh’s biological father) attempted to woo her as well. Although she ended up choosing Cal, Emma felt that marrying again, even after all these years, would be betraying her husband. Years later, after some encouragement from Seth, Emma began a career as a romance novelist and began a relationship with her publisher, Ned Simon. Though that relationship showed promise, it ended when Ned, who was suddenly under stress, died of a cerebral hemorrhage. Immediately after, Emma was shocked to learn that Ned had murdered the man who had hurt his unstable daughter.

text: Throughout the years, Emma has welcomed numerous people to stay with her at the farm. Though Angel Lange had divorced Holden, Emma sympathetically opened her home to her, just as she did for Lily years earlier. She also accepted Caleb’s wild wife, Julie Wendell, and instead of judging her, fully accepted her and tried to teach her to cook and let Julie's son stay at the farm as well. Emma also opened her home to teenage runaway Rosanna Cabot who became like a member of the family. She also let Carly Tenney stay at the farm, first at the request of Rosanna and, years later, at the request of Carly’s estranged husband, Emma’s nephew Jack Snyder. Emma even allowed Meg to marry Josh at the farm after he'd shown that he had reformed. The only person Emma has ever thrown out was Julia Larrabee who betrayed Emma’s goodwill by coming on to a married-but-separated Holden. Emma continued to be a source of advice and comfort for her whole family, including grandson Luke. When Emma learned that Luke was gay, she was more upset by the fact that Holden didn’t trust her enough to tell her sooner as she was apparently the last in the family to know. Later, Emma permitted Luke’s boyfriend, Noah Mayer, to move into the farm but made it clear that the boys would be in separate rooms. Although her reasoning was that the boys were underage, Emma worried that her restriction might be misconstrued as intolerance, Holden assured his mother that she made the right decision. Emma also voiced disapproval when Meg became involved with the shady Paul Ryan. Since 2007, Emma has done a lot of traveling and, subsequently, decided to sell the family farm in 2008, keeping the house and a few acres of land.

text: Emma was the staunchest supporter of Holden and Lily and saw them through many tribulations over the years. Though at times, the pair seemed poised for divorce, Emma was certain that the pair belonged together and urged them to repair their marriage. That all changed when Lily married Damian Grimaldi mere weeks after Holden was presumed dead. Even after Holden’s return, Lily was undecided about whether she wanted to remain with Damian or go back to Holden. Holden made the decision for her and had their marriage annulled on the grounds that he had been legally declared dead. Finally fed up with Lily, Emma decided that Holden didn’t belong with him after all, and encouraged a relationship between him and his old flame, Molly Conlan.

text: In 2010, Emma’s main concern was Meg who became unhinged after her divorce from Paul and a disastrous affair with Damian Grimaldi. With Paul’s encouragement, Meg checked herself into a psychiatric facility. A few months later, Emma checked Meg out of the hospital and took Meg's daughter, Eliza, to the farm without consulting Paul. When Paul confronted her, Emma berated him for his treatment of her daughter and granddaughter. Certain that Meg was alright, Emma initiated a custody battle to ensure that Meg would get joint custody of Eliza, and not just supervised visits. Though Holden believed that Meg might not be stable enough to care for Eliza, Emma refused to believe that anything was wrong. When Meg began acting oddly, evidence sprang up that suggested that she was being drugged. Though the evidence pointed to Paul's wife, Emily, Paul had a hunch that Meg was medicating herself in an attempt to get rid of Emily. Sadly, Paul was correct, and Emma watched as an unhinged Meg threaten Emily with a gun. After Emma talked her down, Meg was placed into custody and sent to a psychiatric hospital near Iva. Emma followed to assist her daughter in her recovery.


document_title: List of tallest buildings in the Netherlands

question_text: what is the tallest building in the netherlands

text: Buildings[edit]

text: The listed heights are the architectural heights of the building, which means flagpoles, antennae and other pure functional elements are excluded. Only finished buildings are listed. The Dom Tower of Utrecht, that is 112 metres tall, is excluded as well, because less than fifty percent of its height is occupied by usable floors.

text:
Name
Height
Opening date
Floors
Location
Picture

1
Maastoren
164.75 m (541 ft)
2010 !28 May 2010
44
Rotterdam

2
New Orleans
158 m (518 ft)
2010
45
Rotterdam

3
Montevideo
152 m (499 ft)
2005
43
Rotterdam

4
Delftse Poort
151 m (495 ft)
1991
41
Rotterdam

5
De Rotterdam
151 m (495 ft)
2013
45
Rotterdam

6
Rembrandttoren
150 m (492 ft)
1995
35
Amsterdam

7
Millennium Tower
149 m (489 ft)
2000
34
Rotterdam

8
Ministerie van Binnenlandse Zaken en Koninkrijksrelaties
146 m (479 ft)
2012
37
The Hague

9
Ministerie van Veiligheid en Justitie
146 m (479 ft)
2012
27
The Hague

10
Hoftoren
142 m (466 ft)
2003
29
The Hague

11
New Babylon: City Tower
142 m (466 ft)
2013
45
The Hague

12
Westpoint Tower
142 m (466 ft)
2004
48
Tilburg

13
World Port Center
134 m (440 ft)
2001
38
Rotterdam

14
Het Strijkijzer
132 m (433 ft)
2008
41
The Hague

15
De Kroon
131 m (430 ft)
2011
41
The Hague

16
FIRST Rotterdam
128 m (420 ft)
2015
31
Rotterdam

17
The Red Apple
124 m (407 ft)
2008
38
Rotterdam

18
Mondriaantoren
123 m (404 ft)
2002
31
Amsterdam

19
Carlton
120 m (394 ft)
2010
33
Almere

20
Erasmus MC
120 m (394 ft)
2012
31
Rotterdam

21
Achmeatoren
115 m (377 ft)
2002
28
Leeuwarden

22
De Rokade
113 m (371 ft)
2010
33
Spijkenisse

23
Erasmus MC
112 m (367 ft)
1968
27
Rotterdam

24
Prinsenhof Toren D/E World Trade Center
110 m (361 ft)
2005
25
The Hague

25
Waterstadtoren
109 m (358 ft)
2004
36
Rotterdam

26
Blaak Office Tower
107 m (351 ft)
1996
28
Rotterdam

27
Weenatoren
106 m (348 ft)
1990
31
Rotterdam

28
100Hoog
106 m (348 ft)
2013
32
Rotterdam

29
De Coopvaert
106 m (348 ft)
2006
29
Rotterdam

30
De Admirant
105 m (344 ft)
2006
31
Eindhoven

31
Amsterdam Symphony (1)
105 m (344 ft)
2009
29
Amsterdam

32
Amsterdam Symphony (2)
105 m (344 ft)
2009
27
Amsterdam

33
Rabobank Bestuurscentrum
(Rabotoren)
105 m (344 ft)
2010
27
Utrecht

34
WTC H Toren
105 m (344 ft)
2004
27
Amsterdam

35
ABN-AMRO World HQ
105 m (344 ft)
1999
24
Amsterdam

36
Weenacenter
104 m (341 ft)
1990
32
Rotterdam

37
Castalia
104 m (341 ft)
1998
20
The Hague

38
De Hoge Heren (1)
102 m (335 ft)
2000
34
Rotterdam

39
De Hoge Heren (2)
102 m (335 ft)
2000
34
Rotterdam

40
Nieuw Babylon Park Tower
102 m (335 ft)
2011
31
The Hague

41
Alphatoren
101 m (331 ft)
2008
29
Enschede

42
Schielandtoren
101 m (331 ft)
1996
32
Rotterdam

43
Provinciehuis Noord-Brabant
101 m (331 ft)
1971
23
's-Hertogenbosch

44
StadsHeer
101 m (331 ft)
2007 !26 March 2007
31
Tilburg

45
Porthos
101 m (331 ft)
2006
32
Eindhoven

46
Ito-toren
100 m (328 ft)
2005 !September 2005
25
Amsterdam

text: Tallest buildings under construction/approved/in study[edit]

text:
Gedempte Zalmhaven: Rotterdam, 212 m, approved
Schiekadeblok: Rotterdam, 250 m, in study
Bellevue: The Hague, 200 m, in study
Petroleumhaven: The Hague, 210 m, in study
Twisted: The Hague, 160 m, in study
District E: Eindhoven, 158 m, approved
CoolTower: Rotterdam, 150 m, approved
The Sax: Rotterdam, 150 m, approved
District E: Eindhoven, 110 m, approved
Maritim Amsterdam: Amsterdam, 110 m, under construction
Up:Town: Rotterdam, 107 m, under construction
Nieuwbouw European Patent office: Rijswijk, 100 m, under construction
Amstel Toren: Amsterdam, 100 m, under construction

tag: ul


document_title: The Great Raid

question_text: where was the movie the great raid filmed

text: The Great Raid

text: Plot[edit]

text: In 1944, American forces were closing in on the Japanese-occupied Philippines. The Japanese held around 500 American prisoners who had survived the Bataan Death March in a notorious POW camp at Cabanatuan and subjected them to brutal treatment and summary execution, as the Japanese view surrender as a disgrace. Many prisoners were also stricken with malaria.

text: The film opens with the massacre of prisoners of war on Palawan by the Kempeitai, the Imperial Japanese military's secret police (though factually, it was committed by the Japanese Fourteenth Area Army).

text: Meanwhile, at Lingayen Gulf, the 6th Ranger Battalion under Lt. Col Mucci is ordered by Lt. Gen. Walter Krueger to liberate all of the POWs at Cabanatuan prison camp before they are killed by the Japanese. The film chronicles the efforts of the Rangers, Alamo Scouts from the Sixth Army and Filipino guerrillas as they undertake the Raid at Cabanatuan.

text: Throughout the film, the viewpoint switches between the POWs at Cabanatuan, the Rangers, the Filipino resistance and the Japanese.

text: In particular, the film covers the resistance work undertaken by nurse Margaret Utinsky, who smuggled medicine into the POW camps. The Kempeitai arrested her and sent her to Fort Santiago prison. She was eventually released, but spent six weeks recovering from gangrene as a result of injuries sustained from beatings.

text: Cast[edit]

text:
Benjamin Bratt as Lt. Col. Henry Mucci
James Franco as Capt. Robert Prince
Connie Nielsen as Margaret Utinsky
Marton Csokas as Capt. Redding
Joseph Fiennes as Maj. Daniel Gibson
Mark Consuelos as Cpl. Guttierez
Max Martini as 1st Sgt. Sid "Top" Wojo
Logan Marshall-Green as Lt. Paul Colvin
Robert Mammone as Capt. Jimmy Fisher
Cesar Montano as Capt. Juan Pajota
James Carpinello as Cpl. Aliteri
Clayne Crawford as Cpl. Alridge
Craig McLachlan as Lt. Riley
Sam Worthington as Pfc. Lucas
Kenny Doughty as Pitt
Natalie Mendoza as Mina
Paolo Montalbán as Sgt. Valera
Masa Yamaguchi as Lt. Hikobe
Paul Nakauchi as Sgt. Shigeno
Laird Macintosh as Lt. O'Grady
Jeremy Callaghan as Lt. Able
Dale Dye as Lt. Gen. Walter Krueger
Brett Tucker as Maj. Robert Lapham
Eugenia Yuan as Cora

text: Production notes[edit]

text: This section does not cite any sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (October 2016) (Learn how and when to remove this template message)

text: The Americans used a Northrop P-61 Black Widow night fighter to divert Japanese attention while the Rangers were crawling toward the camp; the aircraft used in the movie was a Lockheed Hudson, because none of the four surviving P-61s were airworthy when the film was made.

text: The movie was filmed in south-east Queensland, Australia utilising a huge, authentic recreation of a prisoner of war camp. In addition, numerous local Asian students were employed to play Japanese soldiers.

text: The movie was shot in 2002 but it was pulled from release schedule on several occasions. It was finally released in August 2005, by Miramax Films, which coincided with the formal departure of co-founders Bob and Harvey Weinstein from the company.

text: James Franco wrote about the making of the movie in his novel Actors Anonymous.

text: Reception[edit]

text: As of August 2014, the film had a score of 48 out of 100 on Metacritic based on 29 reviews,[2] and on Rotten Tomatoes, the film had a score of 37% based on 119 reviews.[3] The consensus on Rotten Tomatoes was that the film was too long with too many subplots, although the actual raid was exciting. However, it received more praise from Chicago Sun-Times critic Roger Ebert, who gave it three stars.

text: Ebert praised the film, saying, "Here is a war movie that understands how wars are actually fought."[4] He continued, "[The film] has been made with the confidence that the story itself is the point, not the flashy graphics. The raid is outlined for the troops (and for the audience), so that, knowing what the rescuers want to do, we understand how they're trying to do it. Like soldiers on a march, it puts one step in front of another, instead of flying apart into a blizzard of quick cuts and special effects. Like the jazzier but equally realistic Black Hawk Down, it shows a situation that has moved beyond policy and strategy and amounts to soldiers in the field, hoping to hell they get home alive."[4] He also said the film gave "full credit" to the Filipino guerrillas who assisted the Rangers.[4] He concluded, "it is good to have a film that is not about entertainment for action fans, but about how wars are won with great difficulty, risk, and cost."[4]

text: Wesley Morris of The Boston Globe criticized a lack of character development and the pace of the film, saying, "On screen, at least, the raid to free the prisoners isn't all that great - just a bunch of explosions and combat maneuvers. Still, it's the one sequence in the film where everybody works with the same conviction. The audience, meanwhile, has to sit around with the prisoners, waiting for this to happen. It's a long wait."[5] He concluded that the film "amounts to a noble failure."[5]

text: Stephen Hunter of The Washington Post praised the film as "a riveting, even inspirational account of an American feat of arms about which few know but about which many more should."[6] He said the film was made more in the style of movies from the 1940s, with the hero being the unit involved in the action instead of individuals, a technique which is rarely used today and explains the "essentially starless" cast drawing mainly from television or film supporting roles.[6] He praised its accuracy, saying, "The war stuff is first-rate all the way through. A great deal of effort has been made to achieve a level of anthropological correctness: The weapons are right, the uniforms are right, the equipment is right...The raid itself is a dynamo of action filmmaking, exactly like what the real thing must have been -- swift and brutal, with a lot of shooting and no prisoner-taking."[6]

text: Joel Selvin of the San Francisco Chronicle called the film "very boring"; a "story without irony, perspective or any leavening that would make it something other than an ordinary military-action caper. The story line is telegraphed from word one and the meticulous unfolding plot plods ahead inexorably without the slightest bit of suspense."[7]

text: Roger Moore of the Orlando Sentinel said, "[The characters are] all real people, and much of this really happened. But director John Dahl (Joy Ride) and the screenwriters have conjured a dreary, old-fashioned 'last roundup' of war movie and prisoner-of-war movie cliches, small but forgivable sins. Less forgivable is how Dahl squanders tension for an hour and a half cutting between the suffering prisoners and resistance intrigues in Manila and the long march of the Rangers, and a fictionalized romance story that might have made a nice little movie by itself."[8]

text: James Plath of Movie Metropolis wrote, "In many ways, The Great Raid adheres to the genre right down to the character types and before-battle thoughts, but it's also a curious combination of modern war tale in the manner of Saving Private Ryan and the kind of patriotic films that were made in the waning years of the war and in the fifties. It has both a realistic sheen, and an element of idealistic flag-waving. The Great Raid isn't a perfect film, but it's an engaging one, and, at times, a powerful one."[9]

text: Scott Weinberg of DVD Talk gave it a positive review, and described the film as "truly an 'old-fashioned' war movie...based on, and adhering very closely to, actual events that occurred in early 1945[.] The Great Raid is not a hyper-kinetic flash-banger like Pearl Harbor, nor it is a cerebral rumination like The Thin Red Line; it's just a well-hewn and efficient re-telling of true story that's worthy of remembrance."[10] He opined that the film was delayed not because it was bad, but because its old-fashioned style is a "tough sell...in today's marketplace."[10]

text: Mike Clark of USA Today said, "Just about any golden age Hollywood hack could have made a zestier drama about one of the greatest rescue missions in U.S. military history," and criticized "Franco's droning voice-over" for spelling out "every sliver of historical context", and also said "a huge chunk of time is given to an uncompelling romance between a major...and a widowed nurse."[11]

text: Entertainment Weekly said it "lacks a center. It's an exhausted sprawl with multiple story foci, none of them terribly compelling," concluding, "Dahl does vividly re-create that least heralded burden of war: the boredom."[12] Steven Rea of The Philadelphia Inquirer wrote, "The Great Raid, which documents the largest rescue mission in U.S. military history (and ends with archival footage of many of the real soldiers portrayed in the film), lacks the visceral sweep of Saving Private Ryan. But Spielberg's story, for all its gut-wrenching intensity, was a fiction. Dahl's movie, slower in pace and conscious of its own artifice, addresses the same issues of courage and sacrifice - and tells a true story. That's worth something. In fact, it's worth a lot."[13]

text: Box office[edit]

text: The movie was a box office bomb, covering only 12% of its $80 million budget.[1] The Great Raid was released on August 12, 2005 and opened at #10 at the box office, gathering $3,376,009 in the opening weekend. Its worldwide gross stands at $10,769,311.


document_title: Christianity in the United States

question_text: most popular form of christianity in united states

question_tokens: most popular form of christianity in united states

text: Christianity in the United States

text: Major denominational families[edit]

text:
Christian denominations in the U.S.

U.S. interchurch[show]

National Association of Evangelicals
National Council of Churches
Churches Uniting in Christ

Anabaptist and Friends[show]

Church of the Brethren
Mennonite Church USA
Amish

Anglican[show]

Anglican Church in North America
Episcopal Church

Baptist[show]

Alliance of Baptists
American Baptist Association
American Baptist Churches
Baptist Bible Fellowship International
Baptist Missionary Association of America
Conservative Baptist Association of America
Converge
General Association of Regular Baptist Churches
National Association of Free Will Baptists
National Primitive Baptist Convention of the U.S.A.
North American Baptist Conference
Southern Baptist Convention
Independent Baptist Churches

African-American Baptist

National Baptist Convention of America
National Baptist Convention, USA, Inc.
National Missionary Baptist Convention of America
Progressive National Baptist Convention

Catholic[show]

Catholic Church in the United States

Eastern Christian[show]
Eastern Orthodox

Antiochian Orthodox Christian Archdiocese
Greek Orthodox Archdiocese of America
Orthodox Church in America
Russian Orthodox Church Outside Russia
Serbian Orthodox Church in USA

Oriental Orthodox

Armenian Apostolic Church in USA
Coptic Orthodox Church in USA
Syriac Orthodox Church

Holiness and Pietist[show]

Christian and Missionary Alliance
Church of God (Anderson, Indiana)
Evangelical Covenant Church
Evangelical Free Church of America
Church of the Nazarene
The Salvation Army
Seventh-day Adventist Church
Wesleyan Church

Lutheran[show]

Evangelical Lutheran Church in America
Lutheran Church–Missouri Synod
North American Lutheran Church
Wisconsin Evangelical Lutheran Synod

Methodist[show]

African Methodist Episcopal Church
African Methodist Episcopal Zion Church
Christian Methodist Episcopal Church
Free Methodist Church
United Methodist Church

Pentecostal[show]

Assemblies of God
Church of God (Cleveland, Tennessee)
Church of God in Christ
Church of God of Prophecy
Church on the Rock International
Full Gospel Fellowship
International Church of the Foursquare Gospel
International Pentecostal Holiness Church
Pentecostal Church of God

Oneness Pentecostal

Pentecostal Assemblies of the World
United Pentecostal Church Intl.

Presbyterian and Reformed[show]

Christian Reformed Church in North America
Conservative Congregational Christian Conference
Cumberland Presbyterian Church
Evangelical Presbyterian Church
Korean Presbyterian Church in America
International Council of Community Churches
National Association of Congregational Christian Churches
Presbyterian Church (USA)
Presbyterian Church in America
Reformed Church in America
United Church of Christ

Stone-Campbell[show]

Christian Church (Disciples of Christ)
Christian churches and churches of Christ
Churches of Christ
International Churches of Christ

Other[show]

LDS Church
Community of Christ
Grace Gospel Fellowship
IFCA International
Jehovah's Witnesses
Messianic Jewish Alliance of America
Plymouth Brethren
Vineyard USA

v
t
e

text: Christian denominations in the United States are usually divided into three large groups: Evangelical Protestantism, Mainline Protestantism, and the Catholic Church. There are also Christian denominations that do not fall within either of these groups, such as Eastern Orthodoxy and Oriental Orthodoxy, but they are much smaller.

text: A 2004 survey of the United States identified the percentages of these groups as 26.3% (Evangelical), 22% (Catholics), and 16% (Mainline Protestant).[10] In a Statistical Abstract of the United States, based on a 2001 study of the self-described religious identification of the adult population, the percentages for these same groups are 28.6% (Evangelical), 24.5% (Catholics), and 13.9% (Mainline Protestant).[20]

text: Protestantism[edit]

text: In typical usage, the term mainline is contrasted with evangelical.

text: The Association of Religion Data Archives (ARDA) counts 26,344,933 members of mainline churches versus 39,930,869 members of evangelical Protestant churches.[21] There is evidence that there has been a shift in membership from mainline denominations to evangelical churches.[22]

text: As shown in the table below, some denominations with similar names and historical ties to Evangelical groups are considered Mainline.

text:
Protestant: Mainline vs. Evangelical

Family:
Total:[20]
US%[20]
Examples:
Type:

Baptist
38,662,005
25.3%
Southern Baptist Convention
Evangelical

American Baptist Churches in the U.S.A.
Mainline

Pentecostal
13,673,149
8.9%
Assemblies of God
Evangelical

Lutheran
7,860,683
5.1%
Evangelical Lutheran Church in America
Mainline

Lutheran Church–Missouri Synod
Evangelical

Presbyterian/
Reformed
5,844,855
3.8%
Presbyterian Church (U.S.A.)
Mainline

Presbyterian Church in America
Evangelical

Methodist
5,473,129
3.6%
United Methodist Church
Mainline

African Methodist Episcopal Zion Church
Evangelical

Anglican
2,323,100
1.5%
Episcopal Church
Mainline

Anglican Church in North America
Evangelical

Adventist
2,203,600
1.4%
Seventh-day Adventist Church
Evangelical

Holiness
2,135,602
1.4%
Church of the Nazarene
Evangelical

Other Groups
1,366,678
0.9%
Church of the Brethren
Evangelical

Friends General Conference
Mainline

text: Evangelical Protestantism[edit]

text: Evangelicalism is a Protestant Christian movement. In typical usage, the term mainline is contrasted with evangelical. Theologically conservative critics accuse the mainline churches of "the substitution of leftist social action for Christian evangelizing, and the disappearance of biblical theology," and maintain that "All the Mainline churches have become essentially the same church: their histories, their theologies, and even much of their practice lost to a uniform vision of social progress."[23] Most adherents consider the key characteristics of evangelicalism to be: a belief in the need for personal conversion (or being "born again"); some expression of the gospel in effort; a high regard for Biblical authority; and an emphasis on the death and resurrection of Jesus.[24] David Bebbington has termed these four distinctive aspects conversionism, activism, biblicism, and crucicentrism, saying, "Together they form a quadrilateral of priorities that is the basis of Evangelicalism."[25]

text: Note that the term "Evangelical" does not equal Fundamentalist Christianity, although the latter is sometimes regarded simply as the most theologically conservative subset of the former. The major differences largely hinge upon views of how to regard and approach scripture ("Theology of Scripture"), as well as construing its broader world-view implications. While most conservative Evangelicals believe the label has broadened too much beyond its more limiting traditional distinctives, this trend is nonetheless strong enough to create significant ambiguity in the term.[26] As a result, the dichotomy between "evangelical" vs. "mainline" denominations is increasingly complex (particularly with such innovations as the "Emergent Church" movement).

text: The contemporary North American usage of the term is influenced by the evangelical/fundamentalist controversy of the early 20th century. Evangelicalism may sometimes be perceived as the middle ground between the theological liberalism of the Mainline (Protestant) denominations and the cultural separatism of Fundamentalist Christianity.[27] Evangelicalism has therefore been described as "the third of the leading strands in American Protestantism, straddl[ing] the divide between fundamentalists and liberals."[28] While the North American perception is important to understand the usage of the term, it by no means dominates a wider global view, where the fundamentalist debate was not so influential.

text: Evangelicals held the view that the modernist and liberal parties in the Protestant churches had surrendered their heritage as Evangelicals by accommodating the views and values of the world. At the same time, they criticized their fellow Fundamentalists for their separatism and their rejection of the Social Gospel as it had been developed by Protestant activists of the previous century. They charged the modernists with having lost their identity as Evangelicals and the Fundamentalists with having lost the Christ-like heart of Evangelicalism. They argued that the Gospel needed to be reasserted to distinguish it from the innovations of the liberals and the fundamentalists.

text: They sought allies in denominational churches and liturgical traditions, disregarding views of eschatology and other "non-essentials," and joined also with Trinitarian varieties of Pentecostalism. They believed that in doing so, they were simply re-acquainting Protestantism with its own recent tradition. The movement's aim at the outset was to reclaim the Evangelical heritage in their respective churches, not to begin something new; and for this reason, following their separation from Fundamentalists, the same movement has been better known merely as "Evangelicalism." By the end of the 20th century, this was the most influential development in American Protestant Christianity.[citation needed]

text: The National Association of Evangelicals is a U.S. agency which coordinates cooperative ministry for its member denominations.

text: A 2015 global census estimated some 450,000 believers in Christ from a Muslim background in the USA, most of whom are evangelicals and/or Pentecostals.[29]

text: Mainline Protestantism[edit]

text: The mainline Protestant Christian denominations are those Protestant denominations that were brought to the United States by its historic immigrant groups; for this reason they are sometimes referred to as heritage churches.[30] The largest are the Episcopal (English), Presbyterian (Scottish), Methodist (English and Welsh), and Lutheran (German and Scandinavian) churches.

text: Mainline Protestantism as the Episcopalians (76%),[31] the Presbyterian (64%),[31] and the United Church of Christ has the highest number of graduate and post-graduate degrees per capita,[2] of any other Christian denomination in the United States,[32] as well as the most high-income earners.[33]

text: Episcopalians and Presbyterian tend to be considerably wealthier[34] and better educated than most other religious groups in Americans,[35] and are disproportionately represented in the upper reaches of American business,[36] law and politics, especially the Republican Party.[37] Numbers of the most wealthy and affluent American families as the Vanderbilts and Astors, Rockefeller, Du Pont, Roosevelt, Forbes, Whitney, Morgans, and Harrimans are Mainline Protestantism families.[34]

text: According to Scientific Elite: Nobel Laureates in the United States by Harriet Zuckerman, a review of American Nobel prizes winners awarded between 1901 and 1972, 72% of American Nobel Prize Laureates, have identified from a Protestant background.[38] Overall, 84.2% of all the Nobel Prizes awarded to Americans in Chemistry,[38] 60% in Medicine,[38] and 58.6% in Physics[38] between 1901 and 1972 were won by Protestants.

text: Some of the first colleges and universities in America, including Harvard,[39] Yale,[40] Princeton,[41] Columbia,[42] Dartmouth, Williams, Bowdoin, Middlebury, and Amherst, all were founded by the Mainline Protestantism, as were later Carleton, Duke,[43] Oberlin, Beloit, Pomona, Rollins and Colorado College.

text: Many mainline denominations teach that the Bible is God's word in function, but tend to be open to new ideas and societal changes.[44] They have been increasingly open to the ordination of women.

text: Mainline churches tend to belong to organizations such as the National Council of Churches and World Council of Churches.

text: The seven largest U.S. mainline denominations were called by William Hutchison the "Seven Sisters of American Protestantism"[45][46] in reference to the major liberal groups during the period between 1900 and 1960.

text:
United Methodist Church 6,951,278 members (2016)[11]
Evangelical Lutheran Church in America 3,563,842 members (2016)[47]
Episcopal Church in the United States of America 1,779,335 members (2015)[48]
Presbyterian Church (USA) 1,482,767 members (2016)[49]
American Baptist Churches in the USA 1,198,046 members (2014)[50]
United Church of Christ 880,383 members (2016)[51]
Christian Church (Disciples of Christ) 497,423 (2014)[52]

text: The Association of Religion Data Archives also considers these denominations to be mainline:[21]

text:
Religious Society of Friends (Quakers) 108,500 members
Reformed Church in America 223,675 members (2015)
International Council of Community Churches 68,300 members (2010)[53]
National Association of Congregational Christian Churches 65,569 members (2000)[54]
North American Baptist Conference 47,150 members (2006)[55]
Moravian Church in America, Northern Province 24,650 members (2003)[56]
Moravian Church in America, Southern Province 21,513 members (1991)[57]
Universal Fellowship of Metropolitan Community Churches 15,666 members (2006)[58]
Latvian Evangelical Lutheran Church in America 12,000 members (2007)
Congregational Christian Churches, (not part of any national CCC body)
Moravian Church in America, Alaska Province

text: The Association of Religion Data Archives has difficulties collecting data on traditionally African American denominations. Those churches most likely to be identified as mainline include these Methodist groups:

text:
African Methodist Episcopal Church
Christian Methodist Episcopal Church

text: Catholic Church[edit]

text: The Catholic Church arrived in what is now the United States during the earliest days of the European colonization of the Americas. At the time the country was founded (meaning the Thirteen Colonies in 1776), only a small fraction of the population there were Catholics (mostly in Maryland); however, as a result of expansion and immigration over the country's history, the number of adherents has grown dramatically and it is the largest profession of faith in the United States today. With over 67 million registered residents professing the faith in 2008, the United States has the fourth largest Catholic population in the world after Brazil, Mexico, and the Philippines, respectively.

text: The Church's leadership body in the United States is the United States Conference of Catholic Bishops, made up of the hierarchy of bishops and archbishops of the United States and the U.S. Virgin Islands, although each bishop is independent in his own diocese, answerable only to the Pope.

text: No primate for Catholics exists in the United States. The Archdiocese of Baltimore has Prerogative of Place, which confers to its archbishop a subset of the leadership responsibilities granted to primates in other countries.

text: The number of Catholics grew from the early 19th century through immigration and the acquisition of the predominantly Catholic former possessions of France, Spain, and Mexico, followed in the mid-19th century by a rapid influx of Irish, German, Italian and Polish immigrants from Europe, making Catholicism the largest Christian denomination in the United States. This increase was met by widespread prejudice and hostility, often resulting in riots and the burning of churches, convents, and seminaries.[59] The integration of Catholics into American society was marked by the election of John F. Kennedy as President in 1960. Since then, the percentage of Americans who are Catholic has remained at around 25%.[60]

text: According to the Association of Catholic Colleges and Universities in 2011, there are approximately 230 Roman Catholic universities and colleges in the United States with nearly 1 million students and some 65,000 professors.[61] Catholic schools educate 2.7 million students in the United States, employing 150,000 teachers. In 2002, Catholic health care systems, overseeing 625 hospitals with a combined revenue of 30 billion dollars, comprised the nation's largest group of nonprofit systems.[62]

text: Eastern Orthodox Christianity[edit]

text: Groups of immigrants from several different regions, mainly Eastern Europe and the Middle East, brought Eastern Orthodoxy to the United States. This traditional branch of Eastern Christianity has since spread beyond the boundaries of ethnic immigrant communities and now include multi-ethnic membership and parishes. There are several Eastern Orthodox ecclesiastical jurisdictions in the USA, organized within the Assembly of Canonical Orthodox Bishops of North and Central America. Statistically, Eastern Orthodox Christians are among the wealthiest Christians denomination in the United States,[33] and they also tend to be better educated than most other religious groups in America, in the sense that they have a high number of graduate (68%) and post-graduate degrees (28%) per capita.[32]

text: Oriental Orthodox Christianity[edit]

text: Several groups of Christian immigrants, mainly from the Middle East, Caucasus, Africa and India, brought Oriental Orthodoxy to the United States. This ancient branch of Eastern Christianity includes several ecclesiastical jurisdictions in the USA, like Armenian Apostolic Church in the United States and Coptic Orthodox Church in the United States.

text: Latter-day Saint Movement[edit]

text: The Church of Jesus Christ of Latter-day Saints (LDS Church) is a nontrinitarian restorationist denomination. The church is headquartered in Salt Lake City, and is the largest originating from the Latter Day Saint movement which was founded by Joseph Smith in Upstate New York in 1830. It forms the majority in Utah, the plurality in Idaho, and high percentages in Nevada, Arizona, and Wyoming; in addition to sizable numbers in Colorado, Montana, Washington, Oregon, Alaska, Hawaii and California. Current U.S. membership is 6.6 million.[63]

text: In 2010, around 13-14% of Mormons lived in Utah, the center of cultural influence for Mormonism.[64] Utah Mormons (as well as Mormons living in the Intermountain West) are on average more culturally and politically conservative and Libertarian than those living in some cosmopolitan centers elsewhere in the U.S.[65] Utahns self-identifying as Mormon also attend church somewhat more on average than Mormons living in other states. (Nonetheless, whether they live in Utah or elsewhere in the U.S., Mormons tend to be more culturally and politically conservative than members of other U.S. religious groups.)[66] Utah Mormons often place a greater emphasis on pioneer heritage than international Mormons who generally are not descendants of the Mormon pioneers.[67]

text: Community of Christ (formerly the Reorganized Church of Jesus Christ of Latter-day Saints) is a trinitarian restorationist denomination based in Independence, Missouri at the theologically significant Temple Lot. Community of Christ is the second largest denomination in the Latter-day Saint movement with 130,000 members in the United States and 250,000 worldwide (See Community of Christ membership statistics). The church owns many of the early LDS historic sites including the Kirtland Temple near Cleveland, Ohio and the Joseph Smith properties in Nauvoo, Illinois. Community of Christ has taken an ecumenical and progressive approach recent years including joining the National Council of Churches, ordaining women to the church's priesthood since 1984, and more recently approving the blessing of same-sex marriages.

text: Small churches within the Latter-day Saint movement include Church of Christ (Temple Lot), Fundamentalist Church of Jesus Christ of Latter-day Saints, Restoration Branches, and Remnant Church of Jesus Christ of Latter Day Saints.

text: History[edit]

text: Christianity was introduced during the period of European colonization. The Spanish and French brought Catholicism to the colonies of New Spain and New France respectively, while British and Germans introduced Protestantism. Among Protestants, adherents to Anglicanism, the Baptist Church, Congregationalism, Presbyterianism, Lutheranism, Quakerism, Mennonite and Moravian Church were the first to settle in the American colonies.

text: Early Colonial period[edit]

text: The Dutch founded their colony of New Netherland in 1624;[68] they established the Dutch Reformed Church as the colony's official religion in 1628.[69]

text: Spanish colonies[edit]

text: Spain established missions and towns in what are now Texas, New Mexico, Arizona, Florida, and California. Many cities and towns still retain in the present day the names of the Catholic saints these missions were named for; an excellent example of this is the full legal name of the city of Los Angeles: El Pueblo de Nuestra Señora Reina de Los Ángeles del Río Porciúncula, or The Town of Our Lady, Queen of the Angels of the Porciuncula River. The city was founded by Franciscan friars, who named their tiny church and later the town that formed around it after the Virgin Mary, also known to Catholics as Our Lady, Queen of the Angels. Similar patterns emerged wherever the Spanish went, such as San Antonio, Texas, (named for Anthony of Padua, Santa Fe, New Mexico (named after Francis of Assisi,) and Saint Augustine, Florida, (named for Augustine of Hippo), as was Saint Lucy County and Port Saint Lucy in Florida named for Saint Lucy/Santa Lucia although Saint Petersburg, Florida was not named for St. Peter, but for the city of the same name in Russia.

text: In the English colonies, Catholicism was introduced with the settling of Maryland.

text: Conversion of Native Americans to Catholicism was a main goal of the Catholic missionaries, especially the Jesuits. This was common in places where French influence was strong, like Detroit or Louisiana.

text: British colonies[edit]

text: Many of the British North American colonies that eventually formed the United States of America were settled in the 17th century by men and women, who, in the face of European religious persecution, refused to compromise passionately-held religious convictions and fled Europe.

text: New England[edit]

text: A group which later became known as the Pilgrims settled the Plymouth Colony in Plymouth, Massachusetts in 1620, seeking refuge from persecution in Europe.

text: The Puritans, a much larger group than the Pilgrims, established the Massachusetts Bay Colony in 1629 with 400 settlers. Puritans were English Protestants who wished to reform and purify the Church of England in the New World of what they considered to be unacceptable residues of Catholicism. Within two years, an additional 2,000 settlers arrived. From 1620 to 1640 Puritans emigrated to New England from England to escape persecution and gain the liberty to worship as they chose independently of the Church of England, England being on the verge of the English Civil War. Most settled in New England, but some went as far as the West Indies. Theologically, the Puritans were "non-separating Congregationalists." The Puritans created a deeply religious, socially tight-knit and politically innovative culture that is still present in the modern United States. They hoped this new land would serve as a "redeemer nation."[70]

text: Virginia[edit]

text: The Church of England was legally established in the colony in 1619; 22 Anglican clergymen arrived by 1624. In practice, "establishment" meant that local taxes were funneled through the local parish to handle the needs of local government, such as roads and poor relief, in addition to the salary of the minister. There never was a bishop in colonial Virginia; the local vestry consisted of laymen controlled the parish.[71] The colonists were typically inattentive, uninterested, and bored during church services, according to the ministers, who complained that the people were sleeping, whispering, ogling the fashionably dressed women, walking about and coming and going, or at best looking out the windows or staring blankly into space.[72] There were too few ministers for the widely scattered population, so ministers encouraged parishioners to become devout at home, using the Book of Common Prayer for private prayer and devotion (rather than the Bible). The stress on personal piety opened the way for the First Great Awakening, which pulled people away from the established church and into the unauthorized Baptist and Methodist movements.[73]

text: Tolerance in Rhode Island and Pennsylvania[edit]

text: Roger Williams, who preached religious tolerance, separation of church and state, and a complete break with the Church of England, was banished from Massachusetts and founded Rhode Island Colony, which became a haven for other religious refugees from the Puritan community. Some migrants who came to Colonial America were in search of the freedom to practice forms of Christianity which were prohibited and persecuted in Europe. Since there was no state religion, and since Protestantism had no central authority, religious practice in the colonies became diverse.

text: The Quakers formed in England in 1652, where they were severely persecuted in England for daring to deviate so far from orthodox Anglican Christianity. Many sought refuge in New Jersey, Rhode Island and especially Pennsylvania, which was owned by William Penn, a rich Quaker. The Quakers kept political control until Indian wars broke out; the Quakers were pacifists and gave up control to groups that were eager to fight the Indians.[74]

text: Beginning in 1683 many German-speaking immigrants arrived in Pennsylvania from the Rhine Valley and Switzerland. Starting in the 1730s Count Zinzendorf and the Moravian Brethren sought to minister to these immigrants while they also began missions among the Native American tribes of New York and Pennsylvania. Heinrich Melchior Muehlenberg organized the first Lutheran Synod in Pennsylvania in the 1740s.[75]

text: Maryland[edit]

text: Catholic fortunes fluctuated in Maryland during the rest of the 17th century, as they became an increasingly smaller minority of the population. After the Glorious Revolution of 1689 in England, penal laws deprived Catholics of the right to vote, hold office, educate their children or worship publicly. Until the American Revolution, Catholics in Maryland, like Charles Carroll of Carrollton, were dissenters in their own country but keeping loyal to their convictions. At the time of the Revolution, Catholics formed less than 1% of the population of the thirteen colonies, in 2007, Catholics comprised 24% of US population.

text: Great Awakening[edit]

text: Evangelicalism is difficult to date and to define. Scholars have argued that, as a self-conscious movement, evangelicalism did not arise until the mid-17th century, perhaps not until the Great Awakening itself. The fundamental premise of evangelicalism is the conversion of individuals from a state of sin to a "new birth" through the preaching of the Word. The Great Awakening refers to a northeastern Protestant revival movement that took place in the 1730s and 1740s.

text: The first generation of New England Puritans required that church members undergo a conversion experience that they could describe publicly. Their successors were not as successful in reaping harvests of redeemed souls. The movement began with Jonathan Edwards, a Massachusetts preacher who sought to return to the Pilgrims' strict Calvinist roots. British preacher George Whitefield and other itinerant preachers continued the movement, traveling across the colonies and preaching in a dramatic and emotional style. Followers of Edwards and other preachers of similar religiosity called themselves the "New Lights," as contrasted with the "Old Lights," who disapproved of their movement. To promote their viewpoints, the two sides established academies and colleges, including Princeton and Williams College. The Great Awakening has been called the first truly American event.

text: The supporters of the Awakening and its evangelical thrust—Presbyterians, Baptists, and Methodists—became the largest American Protestant denominations by the first decades of the 19th century. By the 1770s, the Baptists were growing rapidly both in the north (where they founded Brown University), and in the South. Opponents of the Awakening or those split by it—Anglicans, Quakers, and Congregationalists—were left behind.

text: The First Great Awakening of the 1740s increased religiosity in most of the colonies. By 1780 the percentage of adult colonists who formally held membership in a church was between 10-30%, not counting slaves or Native Americans. North Carolina had the lowest percentage at about 4%, while New Hampshire and South Carolina were tied for the highest, at about 16%. Many others informally associated with the churches.[76]

text: American Revolution[edit]

text: The Revolution split some denominations, notably the Church of England, most of whose ministers supported the king. The Quakers and some German sects were pacifists and remained neutral. Religious practice suffered in certain places because of the absence of ministers and the destruction of churches, but in other areas, religion flourished.

text: Badly hurt, the Anglicans reorganized after the war. It became the Protestant Episcopal Church.[77]

text: In 1794, the Russian Orthodox missionary St. Herman of Alaska arrived on Kodiak island in Alaska and began significantly evangelizing the native peoples. Nearly all the Russians left in 1867 when the U.S. purchased Alaska, but the Eastern Orthodox faith remained.

text: Lambert (2003) has examined the religious affiliations and beliefs of the Founding Fathers of the United States. Of the 55 delegates to the 1787 Constitutional Convention, 49 were Protestants, and two were Catholics (D. Carroll, and Fitzsimons).[78] Among the Protestant delegates to the Constitutional Convention, 28 were Church of England (or Episcopalian, after the American Revolutionary War was won), eight were Presbyterians, seven were Congregationalists, two were Lutherans, two were Dutch Reformed, and two were Methodists.[78]

text: Church and state debate[edit]

text: After independence, the American states were obliged to write constitutions establishing how each would be governed. For three years, from 1778 to 1780, the political energies of Massachusetts were absorbed in drafting a charter of government that the voters would accept. One of the most contentious issues was whether the state would support the church financially. Advocating such a policy were the ministers and most members of the Congregational Church, which received public financial support, during the colonial period. The Baptists tenaciously adhered to their ancient conviction that churches should receive no support from the state[citation needed]. The Constitutional Convention chose to support the church and Article Three authorized a general religious tax to be directed to the church of a taxpayers' choice.

text: Such tax laws also took effect in Connecticut and New Hampshire.

text: 19th century[edit]

text: Separation of church and state[edit]

text: In October 1801, members of the Danbury Baptists Associations wrote a letter to the new President-elect Thomas Jefferson. Baptists, being a minority in Connecticut, were still required to pay fees to support the Congregationalist majority. The Baptists found this intolerable. The Baptists, well aware of Jefferson's own unorthodox beliefs, sought him as an ally in making all religious expression a fundamental human right and not a matter of government largesse.

text: In his January 1, 1802, reply to the Danbury Baptist Association Jefferson summed up the First Amendment's original intent, and used for the first time anywhere a now-familiar phrase in today's political and judicial circles: the amendment established a "wall of separation between church and state." Largely unknown in its day, this phrase has since become a major Constitutional issue. The first time the U.S. Supreme Court cited that phrase from Jefferson was in 1878, 76 years later.

text: Second Great Awakening[edit]

text: The Second Great Awakening was a Protestant movement that began around 1790, gained momentum by 1800, and after 1820 membership rose rapidly among Baptist and Methodist congregations whose preachers led the movement. It was past its peak by the 1840s. It was a reaction against skepticism, deism, and rational Christianity, and was especially attractive to young women.[79] Millions of new members enrolled in existing evangelical denominations and led to the formation of new denominations. Many converts believed that the Awakening heralded a new millennial age. The Second Great Awakening stimulated the establishment of many reform movements designed to remedy the evils of society before the anticipated Second Coming of Jesus Christ.[80]

text: During the Second Great Awakening, new Protestant denominations emerged such as Adventism, the Restoration Movement, and groups such as Jehovah's Witnesses and Mormonism. While the First Great Awakening was centered on reviving the spirituality of established congregations, the Second focused on the unchurched and sought to instill in them a deep sense of personal salvation as experienced in revival meetings.

text: The principal innovation produced by the revivals was the camp meeting. When assembled in a field or at the edge of a forest for a prolonged religious meeting, the participants transformed the site into a camp meeting. Singing and preaching were the main activities for several days. The revivals were often intense and created intense emotions. Some fell away but many if not most became permanent church members. The Methodists and Baptists made them one of the evangelical signatures of the denomination.[81]

text: African American churches[edit]

text: The Christianity of the black population was grounded in evangelicalism. The Second Great Awakening has been called the "central and defining event in the development of Afro-Christianity." During these revivals Baptists and Methodists converted large numbers of blacks. However, many were disappointed at the treatment they received from their fellow believers and at the backsliding in the commitment to abolish slavery that many white Baptists and Methodists had advocated immediately after the American Revolution.

text: When their discontent could not be contained, forceful black leaders followed what was becoming an American habit—they formed new denominations. In 1787, Richard Allen and his colleagues in Philadelphia broke away from the Methodist Church and in 1815 founded the African Methodist Episcopal (AME) Church.

text: After the Civil War, Black Baptists desiring to practice Christianity away from racial discrimination, rapidly set up several separate state Baptist conventions. In 1866, black Baptists of the South and West combined to form the Consolidated American Baptist Convention. This convention eventually collapsed but three national conventions formed in response. In 1895 the three conventions merged to create the National Baptist Convention. It is now the largest African-American religious organization in the United States.

text: Liberal Christianity[edit]

text: The "secularization of society" is attributed to the time of the Enlightenment. In the United States, religious observance is much higher than in Europe, and the United States' culture leans conservative in comparison to other western nations, in part due to the Christian element.

text: Liberal Christianity, exemplified by some theologians, sought to bring to churches new critical approaches to the Bible. Sometimes called "liberal theology", liberal Christianity is an umbrella term covering movements and ideas within 19th- and 20th-century Christianity. New attitudes became evident, and the practice of questioning the nearly universally accepted Christian orthodoxy began to come to the forefront.

text: In the post–World War I era, liberalism was the faster-growing sector of the American church. Liberal wings of denominations were on the rise, and a considerable number of seminaries held and taught from a liberal perspective as well. In the post–World War II era, the trend began to swing back towards the conservative camp in America's seminaries and church structures.

text: Catholic Church[edit]

text: By 1850 Catholics had become the country's largest single denomination. Between 1860 and 1890 the population of Catholics in the United States tripled through immigration; by the end of the decade, it would reach seven million. These huge numbers of immigrant Catholics came from Ireland, Quebec, Southern Germany, Italy, Poland and Eastern Europe. This influx would eventually bring increased political power for the Catholic Church and a greater cultural presence led at the same time to a growing fear of the Catholic "menace." As the 19th century wore on animosity waned, Protestant Americans realized that Catholics were not trying to seize control of the government.

text: Fundamentalism[edit]

text: Christian fundamentalism began as a movement in the late 19th century and early 20th century to reject influences of secular humanism and source criticism in modern Christianity. In reaction to liberal Protestant groups that denied doctrines considered fundamental to these conservative groups, they sought to establish tenets necessary to maintaining a Christian identity, the "fundamentals," hence the term fundamentalist.

text: Over time, the movement divided, with the label Fundamentalist being retained by the smaller and more hard-line group(s). Evangelical has become the main identifier of the groups holding to the movement's moderate and earliest ideas.

text: 20th century[edit]

text: Evangelicalism[edit]

text: In the U.S. and elsewhere in the world, there has been a marked rise in the evangelical wing of Protestant denominations, especially those that are more exclusively evangelical, and a corresponding decline in the mainstream liberal churches.

text: The 1950s saw a boom in the Evangelical church in America. The post–World War II prosperity experienced in the U.S. also had its effects on the church. Church buildings were erected in large numbers, and the Evangelical church's activities grew along with this expansive physical growth. In the southern U.S., the Evangelicals, represented by leaders such as Billy Graham, have experienced a notable surge displacing the caricature of the pulpit pounding country preachers of fundamentalism.[citation needed] The stereotypes have gradually shifted.

text: Although the Evangelical community worldwide is diverse, the ties that bind all Evangelicals are still apparent: a "high view" of Scripture, belief in the Deity of Christ, the Trinity, salvation by grace through faith, and the bodily resurrection of Christ.

text: National associations[edit]

text: The Federal Council of Churches, founded in 1908, marked the first major expression of a growing modern ecumenical movement among Christians in the United States. It was active in pressing for reform of public and private policies, particularly as they impacted the lives of those living in poverty, and developed a comprehensive and widely debated Social Creed which served as a humanitarian "bill of rights" for those seeking improvements in American life.

text: In 1950, the National Council of the Churches of Christ in the USA (usually identified as National Council of Churches, or NCC) represented a dramatic expansion in the development of ecumenical cooperation. It was a merger of the Federal Council of Churches, the International Council of Religious Education, and several other interchurch ministries. Today, the NCC is a joint venture of 35 Christian denominations in the United States with 100,000 local congregations and 45,000,000 adherents. Its member communions include Mainline Protestant, Eastern Orthodox, Oriental Orthodox, African-American, Evangelical and historic Peace churches. The NCC took a prominent role in the Civil Rights movement and fostered the publication of the widely used Revised Standard Version of the Bible, followed by an updated New Revised Standard Version, the first translation to benefit from the discovery of the Dead Sea Scrolls. The organization is headquartered in New York City, with a public policy office in Washington, DC. The NCC is related fraternally to hundreds of local and regional councils of churches, to other national councils across the globe, and to the World Council of Churches. All of these bodies are independently governed.

text: Carl McIntire led in organizing the American Council of Christian Churches (ACCC), now with 7 member bodies, in September 1941. It was a more militant and fundamentalist organization set up in opposition to what became the National Council of Churches.

text: The National Association of Evangelicals for United Action was formed in St. Louis, Missouri on April 7–9, 1942. It soon shortened its name to the National Association of Evangelicals (NEA). There are currently 60 denominations with about 45,000 churches in the organization. The NEA is related fraternally the World Evangelical Fellowship.

text: In 2006, 39 communions and 7 Christian organizations officially launched Christian Churches Together in the USA (CCT). CCT provides a space that is inclusive of the diversity of Christian traditions in the United States—Evangelical/Pentecostal, Eastern Orthodox, Oriental Orthodox, Catholic, historic Protestant, and historic Black churches. CCT is characterized by its emphasis on relationships and prayer. Every year these communions and organizations meet over four days to discuss critical social issues, pray and strengthen their relationships.[82]

text: Pentecostalism[edit]

text: Another noteworthy development in 20th-century Christianity was the rise of the modern Pentecostal movement. Pentecostalism, which had its roots in the Pietism and the Holiness movement, many will cite that it arose out of the meetings in 1906 at an urban mission on Azusa Street in Los Angeles, but it actually started in 1900 in Topeka, Kansas with a group led by Charles Parham and the Bethel Bible School <https://en.wikipedia.org/wiki/Charles_Fox_Parham> From there it spread by those who experienced what they believed to be miraculous moves of God there.

text: Pentecostalism would later birth the Charismatic movement within already established denominations, and it continues to be an important force in Western Christianity.

text: Catholic Church[edit]

text: By the beginning of the 20th century, approximately one-sixth of the population of the United States was Catholic. Modern Catholic immigrants come to the United States from the Philippines, Poland, and Latin America, especially from Mexico. This multiculturalism and diversity have greatly impacted the flavor of Catholicism in the United States. For example, many dioceses serve in both the English language and the Spanish language.

text: Youth programs[edit]

text: While children and youth in the colonial era were treated as small adults, awareness of their special status and needs grew in the nineteenth century, as one after another the denominations large and small began special programs for their young people. Protestant theologian Horace Bushnell in Christian Nurture (1847) emphasized the necessity of identifying and supporting the religiosity of children and young adults. Beginning in the 1790s the Protestant denominations set up Sunday school programs. They provided a major source of new members.[83] Urban Protestant churchmen set up the interdenominational YMCA (and later the YWCA) programs in cities from the 1850s.[84] Methodists looked on their youth as potential political activists, providing them with opportunities to engage in social justice movements such as prohibition. Black Protestants, especially after they could form their own separate churches, integrated their young people directly into the larger religious community. Their youth played a major role in the leadership of the Civil Rights movement of the 1950s and the 1960s. White evangelicals in the twentieth century set up Bible clubs for teenagers and experimented with the use of music to attract young people. The Catholics set up an entire network of parochial schools, and by the late nineteenth century probably more than half of their young members were attending elementary schools run by local parishes.[85] Some Missouri Synod German Lutherans and Dutch Reformed churches also set up parochial schools. In the twentieth century, all the denominations sponsored programs such as the Boy Scouts and Girl Scouts.[86]

text: Demographics[edit]

text: Demographics by state[edit]

text: Beliefs and attitudes[edit]

text: The Baylor University Institute for Studies of Religion conducted a survey covering various aspects of American religious life.[88] The researchers analyzing the survey results have categorized the responses into what they call the "four Gods": An authoritarian God (31%), a benevolent God (25%), a distant God (23%), and a critical God (16%).[88] A major implication to emerge from this survey is that "the type of god people believe in can predict their political and moral attitudes more so than just looking at their religious tradition."[88]

text: As far as religious tradition, the survey determined that 33.6% of respondents are evangelical Protestants, while 10.8% had no religious affiliation at all. Out of those without affiliation, 62.9% still indicated that they "believe in God or some higher power".[88]

text: Another study, conducted by Christianity Today with Leadership magazine, attempted to understand the range and differences among American Christians. A national attitudinal and behavioral survey found that their beliefs and practices clustered into five distinct segments. Spiritual growth for two large segments of Christians may be occurring in non-traditional ways. Instead of attending church on Sunday mornings, many opt for personal, individual ways to stretch themselves spiritually.[89]

text:
19 percent of American Christians are described by the researchers as Active Christians. They believe salvation comes through Jesus Christ, attend church regularly, are Bible readers, invest in personal faith development through their church, accept leadership positions in their church, and believe they are obligated to "share [their] faith", that is, to evangelize others.
20 percent are referred to as Professing Christians. They are also committed to "accepting Christ as Savior and Lord" as the key to being a Christian, but focus more on personal relationships with God and Jesus than on church, Bible reading or evangelizing.
16 percent fall into a category named Liturgical Christians. They are predominantly Lutheran, Catholic, Episcopalian, Eastern Orthodox or Oriental Orthodox. They are regular churchgoers, have a high level of spiritual activity and recognize the authority of the church.
24 percent are considered Private Christians. They own a Bible but don't tend to read it. Only about one-third attend church at all. They believe in God and in doing good things, but not necessarily within a church context. This was the largest and youngest segment. Almost none are church leaders.
21 percent in the research are called Cultural Christians. These do not view Jesus as essential to salvation. They exhibit little outward religious behavior or attitudes. They favor a universality theology that sees many ways to God. Yet, they clearly consider themselves to be Christians.

text: Church attendance[edit]

text: Gallup International indicates that 41%[90] of American citizens report they regularly attend religious services, compared to 15% of French citizens, 10% of UK citizens,[91] and 7.5% of Australian citizens.[92]

text: By state[edit]

text: Church attendance varies significantly by state and region. In a 2014 Gallup survey, less than half of Americans said that they attended church or synagogue weekly. The figures ranged from 51% in Utah to 17% in Vermont.[93]

text:
Weekly church attendance by state[93]

Rank
State
Percent

1
 Utah
51%

2
 Mississippi
47%

3
 Alabama
46%

3
 Louisiana
46%

5
 Arkansas
45%

6
 South Carolina
42%

6
 Tennessee
42%

8
 Kentucky
41%

9
 North Carolina
40%

10
 Georgia
39%

10
 Oklahoma
39%

10
 Texas
39%

13
 New Mexico
36%

14
 Delaware
35%

14
 Indiana
35%

14
 Missouri
35%

14
 Nebraska
35%

14
 Virginia
35%

19
 Idaho
34%

19
 West Virginia
34%

21
 Arizona
33%

21
 Kansas
33%

21
 Florida
32%

21
 Illinois
32%

21
 Iowa
32%

21
 Michigan
32%

21
  North Dakota
32%

21
 Ohio
32%

21
 Pennsylvania
32%

30
 Maryland
31%

30
 Minnesota
31%

30
 South Dakota
31%

33
 New Jersey
30%

34
 Wisconsin
29%

35
 California
28%

35
 Rhode Island
28%

35
 Wyoming
28%

38
 Montana
27%

38
 Nevada
27%

38
 New York
27%

41
 Alaska
26%

42
 Colorado
25%

42
 Connecticut
25%

42
 Hawaii
25%

45
 Oregon
24%

45
 Washington
24%

47
 District of Columbia
23%

48
 Massachusetts
22%

49
 Maine
20%

49
 New Hampshire
20%

51
 Vermont
17%

text: Race[edit]

text: Data from the Pew Research Center show that as of 2008, the majority of White Americans were Christian, and about 51% of the White American were Protestant, and 26% were Catholic.

text: The most methodologically rigorous study of Hispanic and Latino Americans religious affiliation to date was the Hispanic Churches in American Public Life (HCAPL) National Survey, conducted between August and October 2000. This survey found that 70% of all Hispanic and Latino Americans are Catholic, 20% are Protestant, 3% are "alternative Christians" (such as Mormon or Jehovah's Witnesses).[94]

text: The majority of African Americans are Protestant (78%), many of whom follow the historically black churches.[95][96] A 2012 Pew Research Center study found that 42% of the Asian Americans identify themselves as Christians.[97]

text: Ethnicity[edit]

text: Beginning around 1600, European settlers introduced Anglican and Puritan religion, as well as Baptist, Presbyterian, Lutheran, Quaker, and Moravian denominations.[98]

text: Beginning in the 16th century, the Spanish (and later the French and English) introduced Catholicism. From the 19th century to the present, Catholics came to the US in large numbers due to the immigration of Italians, Hispanics, Portuguese, French, Polish, Irish, Highland Scots, Dutch, Flemish, Hungarians, Germans, Lebanese (Maronite), and other ethnic groups.

text: Most of the Eastern Orthodox adherents in the United States are descended from immigrants of Eastern European or Middle Eastern background, especially from Greek, Russian, Ukrainian, Arab, Bulgarian, Romanian, or Serb backgrounds.[99][100]

text: Most of the Oriental Orthodox adherents in the United States are from Ethiopian, Armenian, Coptic backgrounds.

text: Most of the traditional Church of the East adherents in the United States are from Assyrian background.

text: Data from the Pew Research Center show that as of 2013, there were about 1.6 million Christians from Jewish background, most of them Protestant.[101][102][103] According to the same data, most of the Christians of Jewish descent were raised as Jews or are Jews by ancestry.[102]

text: Conversion[edit]

text: A study from 2015 estimated some 450,000 American Muslims who had converted to Christianity, most of whom belong to an evangelical or Pentecostal community.[29] In 2010 there were approximately 180,000 Arab-Americans and about 130,000 Iranian Americans who converted from Islam to Christianity. Dudley Woodbury, a Fulbright scholar of Islam, estimates that 20,000 Muslims convert to Christianity annually in the United States.[104]

text: It's been also reported that conversion into Christianity is significantly increasing among Korean Americans,[105] Chinese Americans,[106] and Japanese Americans.[107] By 2012, the percentage of Christians within the mentioned communities was 71%,[108] more than 30%[109] and 37%.[110]

text: Messianic Judaism (or Messianic Movement) is the name of a Christian movement comprising a number of streams, whose members may consider themselves Jewish.[111] It blends elements of religious Jewish practice with evangelical Christianity. Messianic Judaism affirms Christian creeds such as the messiahship and divinity of "Yeshua" (the Hebrew name of Jesus) and the Triune Nature of God, while also adhering to some Jewish dietary laws and customs. As of 2012[update], population estimates for the United States were between 175,000 and 250,000 members.[112]


document_title: I Want Candy

question_text: who sang i want candy in the 80's

question_tokens: who sang i want candy in the 80 's

text: I Want Candy

text: Original version[edit]

text: "I Want Candy" was written by Bert Berns, Bob Feldman, Jerry Goldstein and Richard Gottehrer in 1965. As writer/producers, Feldman, Goldstein and Gottehrer had already scored big hits for other artists, including "My Boyfriend's Back" by the Angels. For this song, the trio took on the moniker of the Strangeloves, and recorded the tune themselves, augmented by studio musicians (co-writer Berns was not involved in the studio recording).

text: The female vocalist heard half-screaming, half-singing "Baby!" in the middle of the track was an unknown session singer.

text: Although Feldman, Goldstein and Gottehrer used their real names in the writing and production credits of this single, they claimed the Strangeloves were actually three Australian brothers (and ex-sheep farmers) named Giles, Miles and Niles Strange. Feldman, Goldstein and Gottehrer dressed up in shaggy wigs and exotic clothing for publicity photos as the Strangeloves.

text: "I Want Candy", the Strangeloves' second single, became a top 10 hit in Canada and hit No. 11 in the US.[1] The record failed to chart in the UK—or in the Strangeloves' so-called "native" country, Australia.

text: Cover versions[edit]

text: Bow Wow Wow version[edit]

text:
"I Want Candy"
Standard cover art for UK and international vinyl editionsSingle by Bow Wow Wowfrom the album The Last of the MohicansB-side
"King Kong"Released
1982Genre
New waveLength
2:46Label
RCA RecordsSongwriter(s)
Bert BernsBob FeldmanJerry GoldsteinRichard GottehrerProducer(s)
Bow Wow WowBow Wow Wow singles chronology

"Go Wild in the Country" (1982)

"I Want Candy" (1982)

"Fools Rush In" (1982)

"Go Wild in the Country"(1982)

"I Want Candy"(1982)

"Fools Rush In"(1982)

text: English new wave group Bow Wow Wow released their version as the first and only single from their EP The Last of the Mohicans. For many in America, "I Want Candy" was their first introduction to young lead singer Annabella Lwin and the band. The song barely scraped the Top 50, but became an enduring new wave classic.[2]

text: To capitalize on the success of the "I Want Candy" music video, RCA compiled an album called I Want Candy for their newfound American audience. The album peaked at No. 123 on the Billboard 200.[3]

text: The Bow Wow Wow recording appeared on two VH1 countdowns:

text:
No. 86 on VH1's "100 Greatest Songs of the '80s"[citation needed]
No. 8 on VH1's "100 Greatest One Hit Wonders of the '80s"[citation needed]

text: Charts[edit]

text:
Chart (1982)

Peakposition

Australia (Kent Music Report)[4]

39

Belgium (Ultratop 50 Flanders)[5]

30

Ireland (IRMA)[6]

7

Netherlands (Dutch Top 40)[7]

26

Netherlands (Single Top 100)[8]

23

New Zealand (Recorded Music NZ)[9]

30

UK Singles (Official Charts Company)[10]

9

US Billboard Hot 100[11]

62

US Billboard Hot Dance Club Play[11]

36

US Billboard Top Tracks[11]

22

US Cash Box[12]

61

text: Aaron Carter version[edit]

text:
"I Want Candy"
Single by Aaron Carterfrom the album Aaron's Party (Come Get It)B-side
"Jump, Jump"Released
2000 (U.S.)Length
3:16Label
JiveZombaSongwriter(s)
Bert BernsBob FeldmanJerry GoldsteinRichard GottehrerAaron Carter singles chronology

"Children of the World" (1999)

"I Want Candy" (2000)

"Aaron's Party (Come Get It)" (2000)

"Children of the World"(1999)

"I Want Candy"(2000)

"Aaron's Party (Come Get It)"(2000)

text: Aaron Carter released a cover of "I Want Candy" as his seventh overall single, and the second single from his second album, Aaron's Party (Come Get It) (2000).

text: This version of "I Want Candy" begins with a phone conversation with a friend about a girl named Candy and features the participation of his brother Nick Carter from the Backstreet Boys. Carter promoted it by performing it on the show Lizzie McGuire. A music video was produced to promote the single, directed by Andrew MacNaughtan. Carter released a remix of the song in 2018, self-produced on his LøVë album.[13]

text:
Chart (2000)

Peakposition

Australia (ARIA)[14]

27

France (SNEP)[15]

46

Germany (Official German Charts)[16]

68

Netherlands (Dutch Top 40)[17]

27

Netherlands (Single Top 100)[18]

21

Sweden (Sverigetopplistan)[19]

10

UK Singles (Official Charts Company)[20]

31

text: Track listings[edit]

text: Single

tag: ol

text: Maxi CD

text:
"I Want Candy" (album version) – 3:13
"I Want Candy" (instrumental) – 3:13
"Jump Jump" – 2:39

text: Candy Girls featuring Valerie Malcolm version[edit]

text:
"I Want Candy"
Single by Candy Girls featuring Valerie MalcolmB-side
"Four other remixes"Released
1996 (UK)Label
FeverpitchEMI RecordsSongwriter(s)
Bert BernsBob FeldmanJerry GoldsteinRichard GottehrerCandy Girls featuring Valerie Malcolm singles chronology

"Wham Bam" (1995)

"I Want Candy" (1996)

"Wham Bam"(1995)

"I Want Candy"(1995)

text: Candy Girls, consisting of Rachel Auburn and Paul Masterson, released a cover of "I Want Candy", which became their third hit single in 1996, peaking at No. 30 in the UK.[21] It was their last release. After releasing this single, the duo split. Masterson went on to have hits as Amen! UK,  Clergy, Yomanda, Dorothy and Hi-Gate.

text: Track listings[edit]

text: Disc 1

text:
I Want Candy (Radio Edit)
I Want Candy (12" Mix)
I Want Candy (Candy's Disco Dub)
I Want Candy (Jon the Dentist's Mix)
I Want Candy (Beat Barons Mix)

text: Disc 2

text:
I Want Candy (Radio Edit)
Wham Bam
Fee Fi Fo Fum

text: Charts[edit]

text:
Chart (1996–1997)

Peakposition

Australia (ARIA)[22]

57

Canada Dance/Urban (RPM)[23]

6

Europe (Eurochart Hot 100)[24]

63

Scotland (Official Charts Company)[25]

31

UK Singles (Official Charts Company)[26]

30

UK Dance (Official Charts Company)[27]

12

text: Melanie C version[edit]

text:
"I Want Candy"
Single by Melanie Cfrom the album This TimeB-side
"Already Gone"Released
2007Format
Maxi CD7" vinyldigital downloadLength
3:23Label
Red GirlSongwriter(s)
Bert BernsBob FeldmanJerry GoldsteinRichard GottehrerProducer(s)
Stephen HagueMelanie C singles chronology

"The Moment You Believe" (2007)

"I Want Candy" (2007)

"Carolyna" (2007)

"The Moment You Believe"(2007)

"I Want Candy"(2007)

"Carolyna"(2007)

Music video
"I Want Candy" on YouTube

text: "I Want Candy" was the second single to be taken from Melanie C's fourth album This Time, in the UK, Denmark and Italy. The song was also the soundtrack to the movie of the same name, and the video featured Melanie dancing for the first time since the Spice Girls. Melanie split her time between the UK and Europe, where she was promoting "The Moment You Believe", and as a result, the single was not heavily promoted and reached No. 24 — although on the physical chart, the single reached No. 7. "I Want Candy" went on to sell 12,510 copies in the UK, but had better success in Italy (No. 9) and Denmark (No. 12).

text: Melanie premiered her version of the song during Al Murray's Happy Hour on ITV1 on 24 February 2007. The video was premiered on 2 March 2007 in the UK. The song was released as Italy's and Denmark's first single from the new album, where it reached No. 9 in both countries, while in other European countries, the ballad "The Moment You Believe" was chosen.

text: Music video[edit]

text: In the video for "I Want Candy", Melanie C is featured in a skin-tight catsuit, featuring a sexually suggestive dance routine with half-naked bodybuilders in crowd-controller uniforms. The video instantly grabbed the No. 1 spot on YouTube with 200,000 hits in its first day.[28]

text: Formats and track listings[edit]

text: These are the formats and track listings of major single releases of "I Want Candy" by Melanie C.

text: UK 7" vinyl single

text:
"I Want Candy"
"Already Gone"

text: UK Maxi CD single

text:
"I Want Candy" (Single Version) – 3:23
"I Want Candy" (Club Junkies Mix) – 6:37
"I Want Candy" (So-Lo's Electric Vocal Mix) – 5:16
"I Want Candy" (So-Lo's Filtered Disco Dub) – 7:33
"I Want Candy" (Music Video) – 3:22

text: Italian Maxi CD single

text:
"I Want Candy" (Single Version) – 3:23
"I Want Candy" (Club Junkies Mix) – 6:37
"I Want Candy" (So-Lo's Electric Vocal Mix) – 5:16
"I Want Candy" (So-Lo's Filtered Disco Dub) – 7:33
"Already Gone" – 4:12
"I Want Candy" (Music Video) – 3:22

text: Charts[edit]

text:
Chart (2007)

Peakposition

Denmark (Tracklisten)[29]

9

Italy (FIMI)[30]

9

Scotland (Official Charts Company)[31]

9

UK Singles (Official Charts Company)[32]

24

text: Other cover versions[edit]

text: In the UK, the song first hit the UK Singles Chart in 1965, covered by Brian Poole and The Tremeloes, who took it to No 25.[33] This version also peaked at No. 81 in Australia.[34]